Если один дал свой шекель для своего друга, чтобы дать ему, и он пошел и дал его для себя —если вклад (для подношений) был сделан [до того, как шекель был передан казначею], он [посланник, который отдал его для себя], осквернил (собственность Храма). [Поскольку, как только вклад был сделан из-за того, что будет собрано, этот шекель, который его друг дал ему, чтобы дать ему, находился во владении Храма, так что, когда он отдал его для себя, он извлек выгоду из Храмовая собственность. Ибо, если бы он не дал этого, они бы взяли с него обещание, как мы узнали выше (1: 3): «Со времени, когда они сидели в Храме, они начали принимать обещания. извлекает выгоду из собственности Храма, и он несет ответственность за меня'ilah (профанация) пожертвование.] Если кто-то дал свой шекель из денег хекдеша (собственность Храма) [Если у него в руках были деньги, посвященные поддержанию Храма, и, думая, что они были хуллинами (не освященными), он дал свою шекель от них], и вклад был сделан, и зверь [купленный из этого вклада и] принес в жертву — тогда он [который дал шекель] несет ответственность за меня'ilah предлагая, [но не раньше. Для этого хекдеш остался хекдеш, как и везде, где он был без изменений. И когда зверь был принесен в жертву, и он (казначей Храма) намеревался, чтобы это было из денег всех, кто отдал шекель лишке (фонд жертвоприношений), это как если бы он (дающий) приобрел зверя с эти деньги хекдеш и пожертвовал им. Тогда ему выгодно, что они не взяли с него залога за его шекель, и он несет ответственность за меня.'ила предлагая. И в первую очередь, также, когда его друг дал ему шекель, чтобы дать ему, и он дал его для себя, и он несет ответственность за меня'Ила жертва, это также, когда зверь был принесен в жертву после того, как вклад был сделан. Причина, по которой это не было указано в первой инстанции, заключается в том, что это ожидалось для последней инстанции, в которой'ilah в обоих случаях разъясняется. Причина, по которой меня нет'иля сразу, хотя он уже извлекает выгоду (не имея от него взыскания), это то, что я'ила получается только тогда, когда человек превращает хекдеш в хуллина; но если он преобразует (одну разновидность) хекдеш в (другую разновидность) хекдеш, даже если он получает от этого пользу, то есть я'илах только после того, как действие совершено во втором гекдеше. Это подтверждается в Йерушалми.] Если (кто-то дал свой шекель) из денег ма'асер шени или из денег шеви'он ест против них. [Он приносит шекель и говорит: «Везде, где ма'аср шени или шеви'они должны быть искуплены против этого шекеля. Для шеви'он "берет" в своих деньгах, как делает хекдеш. И он ест фрукты, купленные на эти деньги в Иерусалиме против ма'асер шени; или он ест их в святости шеви'если бы выкупленные были плоды шеви'Ith].
Bartenura on Mishnah Shekalim
הנותן שקלו לחבירו לשקול על יד – for him, and the agent went and paid the Shekel (i.e., half-shekel) on his own behalf.
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English Explanation of Mishnah Shekalim
Introduction
This mishnah deals with various scenarios in which a person paid his shekel from money which did not belong to him.
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Bartenura on Mishnah Shekalim
אם נתרמה התרומה – prior to his giving the Shekel to the treasurer.
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English Explanation of Mishnah Shekalim
One who gave his shekel to his fellow to pay it on his behalf, but [his fellow] paid it on behalf of himself: if the appropriation had already been made [his fellow] is guilty of sacrilege. A person received a shekel from his friend to pay his friend’s shekel but then used this money to pay his own shekel. If the shekel had already been counted in the Temple’s appropriation (and an animal purchased with that money and sacrificed, see below), then he is guilty of sacrilege. Sacrilege means that one has misappropriated funds or property which belongs to the Temple. Since this shekel had already been counted as belonging to the Temple and indeed had already been used, his action counts as sacrilege. He must now bring a special sacrifice and restore the value of that which he misappropriated (a shekel) plus another fifth.
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Bartenura on Mishnah Shekalim
מעל – he who paid it (i.e., the Shekel) in on his own behalf, for as soon as the Terumah was appropriated on that which would be collected in the future, that specific Shekel that his fellow gave him to pay on his behalf was [already] in the sacred domain [of the Temple] and when he gave on his behalf, he benefitted from the sacred donations, for if he had not given this Shekel on his behalf, they would have exacted a pledge from him, as is taught in the Mishnah above in the first chapter (Mishnah 3), for from when they sat in the Temple, they began to take pledges and it was found that he benefitted from what belonged to the Temple, and he is liable for a sacrifice of sacrilege.
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English Explanation of Mishnah Shekalim
One who paid his shekel out of money belonging to the sanctuary: If the appropriation had already been made and an animal [bought out of the appropriation] had already been offered, he is guilty of sacrilege. In this case the person had in his possession money which he had previously donated to the Temple. He then tried to use that money to pay his shekel. Again the mishnah teaches that if the appropriation had already been made and if the shekel had been used to buy a sacrifice then he is guilty of sacrilege. We should note that according to the Talmud, in the previous section as well an animal had to have been sacrificed for it to be considered sacrilege.
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Bartenura on Mishnah Shekalim
השוקל שקלו מן ההקדש – the monies that were in his hand which were sanctified for the repair of the House, and when he thought that they were non-holy and donated his Shekel from them, and the Terumah had been appropriated, and they bought an animal with that Terumah and sacrificed it or obligated the person who made his donation a sacrifice of sacrilege but not before, because that which is sanctified [and belongs to the Temple] remains sanctified as it was in every place where he is and did not change. And when the animal was sacrificed, and he intended that it be from money, everyone who gave his Shekel in the Terumah of the Temple treasury is made as if he purchased the animal with those monies of Hekdesh/belonging to the Temple and sacrificed it and benefited because they did not have him take a pledge for his Shekel and he became liable for a sacrifice of sacrilege. But the first part of the Mishnah also as it is taught – when his fellow gave him his Shekel on his behalf and he gave the Shekel for himself that he committed sacrilege, that is, also when the animal was sacrificed after the Terumah had been appropriated, for if it had not been taught in the first part of the Mishnah because it relied upon the concluding part of the Mishnah which explains the sacrilege of both of them. And this is the reason that he doesn’t commit sacrilege immediately, even though he already benefitted, because there is no sacrilege other than removing from that which is sanctified [and belonging to the Temple] to that which is non-holy. But someone who removes [funds] from one sanctified area to [another] sanctified area, even though he benefitted, he does not commit sacrilege other than when something is done with the second sanctified [monies]. And this is proven in the Jerusalem Talmud.
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English Explanation of Mishnah Shekalim
[If he paid his shekel with] money that had been used to redeem the second tithe or the value of seventh year produce, he must eat food equal to its value. Second tithe is usually redeemed with money and then the money is brought to Jerusalem and used there to buy food. If one sells seventh year produce, the proceeds from the sale have the same rules and restrictions that the produce itself has any food which is purchased from this money must be used before seventh year produce must be removed from one’s house (which is when that type of food is no longer found in the field). In the case in this mishnah someone uses this money (second tithe or seventh year produce proceeds) to pay his shekel. What he must now do is take another shekel and use it as if it was second tithe or seventh year produce money. This is sufficient to restore the shekel that he used to pay his shekel tax.
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Bartenura on Mishnah Shekalim
יאכל כנגדן – He must bring a Shekel and state that every place which is Second Tithe or Seventh year produce will be redeemed by this Shekel, for the Seventh year – its additional worth is like that which is dedicated to the Temple and the produce purchased with that Shekel should be eaten in Jerusalem for the sake of Second Tithe or eat them in the holiness of the Seventh year if the produce that was redeemed was seventh year produce.
